How do you spend your time? Do you spend it wisely for the Lord and eternity or waste it on trivial and meaningless things? As the next most precious thing to life itself, how we spend our time speaks volumes about us.
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In English we have a phrase ‘redeem the time.’ It comes from Ephesians 5:16 (c.f. Colossians 4:5, “Making the best use of the time”). It is a command of the Lord’s. To redeem means to buy out of the market (i.e. to purchase a slave), or more simply to rescue. Time means not quantitative chronological time but qualitative time like an opportune moment, critical juncture or a strategic period. Because the “days are evil” to walk in wisdom means not to waste our time in sin or meaningless activities.  These are dead ends. To redeem the time means to spend our time in ways that honour the Lord, have eternal significance, help others and enrich our lives. We redeem the time by putting the Lord first in our week (the Lord’s Day), prioritizing His will in our lives (“seek ye first” Mt 6:33), doing all that we do out of a biblically and prayerfully rooted life, being productive (Christian work ethic), planning out our weeks, engaging in wholesome and meaningful activities, etc.

Two giants of church history and the evangelical revival stand out to inform and inspire us.

Jonathan Edwards (1703–58)
Evangelical minister of Northampton, MA. He not only witnesses and was part of revival but through his prolific writings helped to spread revival.

Early in his ministry he crafted his 71 Resolutions, which reveal a Puritan-evangelical piety.  One is to “Never to lose one moment of time; but improve it the most profitable way I possibly can.”[1]

William Wilberforce (1759–1833)
Evangelical Anglican and Parliamentary abolitionist of slavery.

Saved from a wasteful life Wilberforce went on to say in his best selling book, Real Christianity (1797), "No man has a right to be idle. Where is it that in such a world as this, that health, and leisure, and affluence may not find some ignorance to instruct, some wrong to redress, some want to supply, some misery to alleviate?" He devoted himself to two great aims, “the abolition of slavery and the reformation of manners [the Gospel]” In the 1790s he kept a ledger in which he noted how he spent his time. If he wasted 15 minutes in a day he would lament![2]

God calls us to redeem the time. Will we heed his call?


[1] George Marsden, Jonathan Edwards (2003), 51; Edwards, J., The Works of Jonathan Edwards, vol. 1, Banner of Truth Trust, 1974, lxii.

[2] This may give the impression that rest is wasteful, but this couldn’t be further from the true. Both men remembered the Sabbath day and took restful delight in many other areas of life. It does mean that they were intentional about how they incorporated rest into life, it was meaningful rest vs. pure amusement (amuser in French means to not think). 

In ‘Almost Dutch pt. I’ I reviewed the doctrinal standards of the Dutch reformed churches called the Three Forms of Unity. I noted that—doctrinally—I was almost Dutch because of my general approval of the Three Forms. However, there is one major difference and that is that I am an English Baptist.

Apart from a mild discrepancy with ministers vs. elders[1] my main critique of the Three Forms is infant baptism and correspondingly the nature of saving faith.

1.Baptism
For other blogs on baptism click here. For a worksheet on baptism click here.
It should come as no surprise that a convictional Baptist would take umbrage with infant baptism. This is address in Belgic Confession ch. 34 to which I take the following exceptions:

1. While the washing of water is a biblical symbol (1 Pet 3:21) it is not the predominant one, which is the death, burial and resurrection of Christ (Ro 6:3–5); clearly not something infant baptism or affusion (pouring) can identify with.
2. Old Testament circumcision cannot be likened to the New Covenant sacrament of baptism because every covenant has unique signs. The New Covenant is kainos new (i.e. a new invention) and not neos new (a brand-new car). The new sign of baptism befits the New Covenant, which is not a mixed covenant (believers and unbelievers) like the Old Covenant but one of believers only.
3. It is not adult baptism but believer’s baptism by immersion; something a child can experience if they demonstrate saving faith.
4. Using the Old Testament metaphor, Paul does speak of the circumcision of the heart, however, this is not in reference to baptism

Baptism is also addressed in the Heidelberg Catechism Q. 74, to which I take the following exceptions:

1. The same inter-covenantal and child-adult confusion as in the above.
2. While the children of believers are part of the visible church community by association, to join the Church is to be believe and be baptized, something which infants cannot yet do.

              

1. Saving Faith.

While the Three Forms defines saving faith splendidly,[2] what is said on paper and done in practice can differ greatly. When a child that has been baptized—usually as a teenager—wishes to move from child membership to full communicant membership and the ability to take communion they must confirm the baptismal vows made at their infant baptism in public (called Confirmation or Public Profession of Faith). In other words, they must accept personal responsibility for their faith. This is done through learning the catechism, being interviewed by the elders, making their vows and then receiving communion. While under the hands of an evangelical and discerning minister/elders this can be a useful process, I have often witnessed this being done culturally or nominally with the end result being unregenerate church members who rest in their baptism, public profession and orthodoxy (head knowledge) vs. personal saving faith in Christ as expressed in believer’s baptism by immersion.  
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I have great appreciation for Dutch culture and the Three Forms generally, however, as a Baptist I see these two points are great vulnerabilities.


[1] I see elders as being co-equal, and the man whom we may refer to as minister or pastor being a first among equals.

[2] Belgic ch. 22; Heidelberg, Q 21. 

*This blog is part of an annual series I do that explores a facet of Christ’s atonement that we remember every Good Friday.

God’s Justice
God, the King, is a great Lawgiver and Judge. His moral law is summarized in the 10 commandments or the Great Commandment. Because He is perfect, His Law is perfect. Because He is eternal, His law is weighty. The penalty of breaking God’s Law was death (Gen 2:15).

Our Injustice
God required of Adam perfect obedience to His Covenant and Law (Gen 2:15). However, Adam broke God’s Law (Gen 3), and as our representative, placed all of mankind under God’s just judgement for sin, which is death. This is why we are spiritually dead and physically dying. Not only do we inherit Adam’s guilt (Ro 5) but we all, daily, in our thoughts, words and deed, break God’s Law—we coopt into sin every day (Ro 3:23; Ro 6:23a). Try as we may to satisfy or meet the Law’s demands, we’ve broken it and in our sinfulness can do nothing worthy of satisfying it (Isa 64:6). As the hymn writer, Augustus Toplady, wrote, “Not the labours of our hands, can fulfill the law’s demands.” As a result, humans are without hope staring down an eternal death sentence.

God’s Justification
While God would have been perfectly just to sentence us to death, in His great kindness He offered His Son to do the work of satisfaction that sinners could not do so that we might be forgiven and know life.

On the Cross Jesus said, “It is finished!” (Jn 19:30). What is ‘it’? What is ‘finished’? ‘It’ refers to Christ’s work of satisfaction and ‘finished’ refers to its completion or being satisfied. Remember, mankind is under God’s just sentence of death because of our lawlessness.

Christ satisfied the Law’s demands by dying a sinner’s death. He ‘fulfilled the Law’s demands.’ He did this positively by living the perfect life (so that His righteousness might be applied to us) but also passively by dying the perfect death. Jesus satisfied or expiated[1] God’s justice.  In theology this is called penal satisfaction or expiation.

This is clearly seen in Mk 10:45, which says Jesus, ‘gave His life as a ransom for many.’ Jesus offered a ransom (payment) to the Father to satisfy divine justice. The old Baptist confession says, ‘[He] has fully satisfied the justice of God.’ (1689.8.5). So perfectly did Jesus’s merits do this that there is an abundance of His merits to share. Another old confession says,  ‘This death of God’s Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world.’ (Dort 2.3.). The Bible refers to this as ‘the unsearchable riches of Christ’ (Eph 2:8–9) or the treasury of Christ. This gift is freely offered to sinners (Ro 6:23b).
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Our Justification
How can we receive these riches so that we may be justified? By repentance and faith or turning and trusting (Mk 1:15). We must call upon the name of the Lord—casting ourselves upon His mercy in faith—in order to be saved. To be saved from the penalty of sin means to be justified (declared just vs. unjust). This we must do by faith (Gal 2:16).  In justification the merit of our sin is credited (or imputed) to Christ’s account; and Christ’s justness is credited to our account. This is called the ‘sweet exchange.,’ the result of which is that we are no longer under the sentence of death and so forgiven to know life!


[1] Expiation means a payment that rescues from a penalty; or removes the guilt of sin through punishment. 

I actually have no Dutch blood but this winter I read the Three Forms of Unity of the Dutch Reformed Church (accepted in 1619), and generally read them with great approval.[1] They stand as time tested expressions of biblical Reformed orthodoxy.

The Three Forms of Unity is made up of:

• The Belgic Confession (1561)
  • History: Rooted in a French confession it was drawn up to convince the Spanish King (who owned the Low Countries at the time) that the Reformed Christians there were not heretics. It follows a traditional sixfold order of: God, man, Christ, salvation, church and last things.
  • Impression: While theological, it is warm, experiential and devotional. It frequently speaks personably using ‘we.’
• The Heidelberg Catechism (1563)
  • History: Elsewhere in Europe the prince of the German Palatinate province requested his university in Heidelberg to produce a catechism (teaching tool) to help young people, families and preachers. It contained 129 questions that followed the book of Romans: true comfort, faith in Christ (Apostle’s Creed and sacraments), true gratitude (10 Commandments and Lord’s Prayer).
  • Impression: Next to the Bible, Pilgrim’s Progress and Imitation of Christ, the Heidelberg Confession is said to be the next popular Christian text, available in numerous languages. It exudes a warm piety. My favourite is #27 & 28 on Providence.
• The Canons of Dort (1619)
  • History: These were written in response to the Remonstrants (Protestors) who were followers of Arminius and who rejected key aspects of Reformed soteriology (sovereign grace; salvation). It was produced by the international Synod of Dort held in the Netherlands. From this comes the Reformed acrostic TULIP. In each article the Synod affirmed biblical teaching and rejected key tenets of the Remonstrants.  
  • Impression: The responses were highly biblical, thoughtful, irenic and devoid of any negative caricatures. They bring clarity to confusion and are most edifying.  The truly are a life-giving and beautiful tulip.

Taking a high view of these historic Protestant Reformed confessions, continental companions of the British Westminster/2nd London Baptist Confession, makes me almost Dutch, but with one major difference, I’m an English Baptist!

​STAY TUNED FOR PART II


[1] I had read portions of them before but this was the first time I read them all. 

In Eph 4:12, the office and gift of pastors (shepherds)/elders/overseers[1] is charged with this task: “to equip the saints for the work of the ministry.”[2] While other Scriptures note other activities of this office, this is important. What does this rich phrase mean?

Firstly, notice that it is an every member ministry. While pastors used to be (and sometimes still are) called ministers, every member of the church is indeed a minister (servant) to be involved in a ministry as Christ has gifted them. Neither should the pastor tightly guard ‘his ministry’ nor should members consign their work of the ministry to the pastors. The Reformation, and indeed Baptist thought, recovered and advances an every member ministry. The elders are involved in ministry (and can have a ministry) but their specific ministry is equipping the saints for the work of the ministry. Ministry is service, or the work Christ is calling His church to do in the Great Commission and Commandment. Ministry is multiplied when many are involved. (Saints are those who’ve been made holy through faith in Christ, which through membership and baptism make up the Ephesian church). Every saint has a gift and is called to use in both in the gathered and scattered sense of the Church.  Then and only then can the local body be as effective as possible.

To equip, their calling in this verse, is why they were gifted with teaching (v. 11). To equip is a rich word (translated complete in the KJV, which links it also to the idea of holiness, something mirrored in the character qualifications for elders and deacons). In the ancient world one would equip (outfit) a ship for sailing, equip (supply an army for battle); one might even think of equipping (furnishing) a store to open. Equipping means providing someone what they need in order to do their job. Leaders provide members with teaching, by telling and showing, in order that they may be healthy, fit and able members of the body.  

Teaching binds the wider list of gifts/offices together and is emphasized in “the shepherds and teachers;” with even shepherds feeding their sheep (i.e. or elders ‘being able to teach’). Teaching is not just about knowledge transfer but teaching that sustains and matures and enables. It appeals to the head and the heart. The primary teaching tool in the church is the preached word on the Lord’s Day. There are other teaching opportunities as well from literature, Bible studies, focused workshops, etc. Through these members are fed and their gifts enabled as they apply the wider teaching to their specific giftings.

However, there are other forms of teaching, which fall more into a showing vs. a telling category, or are more pastoral. Shepherds not only feed (teach) but care, guide, discipline, encourage, etc. Here the sheep are taught through prayer, example, visitation, counsel or one-to-one ministry. He helps them to recognize their giftings and then encourage and develop them. Being with the sheep also helps the shepherd better apply teaching to the congregation.
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But not only are these leaders called to ‘equip the saints’ the saints are called to take advantage of the leaders whom the ascended Christ has gifted to its church. The success of the church does not only depend on leaders equipping but the extent to which members take advantage of their leaders. Do they sit under God’s Word, attend core events, ask their counsel, etc. The whole body must equip for and take advantage of the gifts Christ has given.


[1] While the immediate context speaks of gifts the use of the definite article along with other parallel lists of officers conveys that this lists gifts and offices. Truly, these ought to go together, as the church should only appoint to its offices those she believes have been gifted by God.

[2] Their teaching also has the effect of producing maturity that leads to unity. 

Imagine you were afforded membership in a prestigious orchestra with a notable patron. Now imagine that instead of achieving excellence together, or even attempting to play well together, each member of the orchestra splintered off. Some went to play at a local jazz club, others at the honky-tonk, others at a choral ensemble and still others at a concert. That would certainly be a shame and greatly displease the patron.

The patron of the Church is the Lord Jesus Christ. In Him, all true Christians, local churches and the Church, have an objective spiritual unity that they have received by grace. However, the more pride is displayed, what is meant to be a unified orchestra can often descend into different venues (individualism, cliques, denominations, etc). This is disunity.

Yet, return to the scene of the orchestra trying to play well together. This is like a church with no visible animosity but that struggles to become fully unified. One might say that they have visible harmony but not the full visible unity that the patron of the orchestra desires. When there is complete visible unity everyone is playing their part, every note is perfect, every instrument comes in when it should, etc. There is no rivalry or dissension, no self-will but a desire to do God’s will. The key desire is to work together to please the patron. This is ideal of unity existed in the early Church, which was “one heart and one soul.” (Acts 4:32).  

To be fair, harmony and unity are close synonyms, but they are different. Harmony is ‘the state of peaceful existence and agreement’ whereas unity is ‘the state of being in agreement and working together.’ Unity is stronger than harmony. A harmonious church is at peace and yet subtle friction prevents it from moving forward at full speed. A unified church is at peace and of one vision with no inhibitors such that it races forward to fulfil its vision. Christians have objective spiritual unity in Christ but the process of arriving at a corresponding visible unity takes much more work. Sometimes the final push from harmony to unity can be greater than moving from disunity to harmony.

What things prevent a church from visible unity? Or, what factors can cause a church to have harmony but not unity? Here are a few factors/tensions/differences: secondary doctrines; ideas about the ways of doing things (philosophies of ministry); members and non-members; new to church vs. established members; generation/age; changes brought by growth (things aren’t the same as they used to be); spiritual immaturity and spiritual maturity; the changes needed to adapt and grow; strong and unique personalities; how things are communicated/decided, etc. Can you think of others?

We live in unique post-Christian times that present both challenges and opportunities to unity. An opportunity is that much militancy over some differences has diminished as minority status has forced us to see commonalities. There appears a genuine desire for unity. However, cultural pressures, the influx of different people from the quiet revival, and a host of other factors, can mean churches end up with harmony but not unity.

It’s far easier to spot differences that might lead to harmony than it is to overcome them towards greater visible unity. How do you move from visible harmony to visible unity?: remember the objective spiritual unity and attitudes necessary to foster unity in places like Ephesians 4; pray together (and for unity); spend time together in worship, fellowship and service; study the Word together and submit to what it says; have honest respectful conversations; be patient with each other and the process—movement from harmony to unity can take time. (God not only sanctifies individuals but churches). Finally, remember this; it is worth it as Jesus will be pleased, our witness enhanced and our joy made complete.
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May the Church of Jesus Christ become the great orchestra for God’s glory that she is intended to be!

Today is sunny and mild, the birds are singing and the sap is dripping. Spring is on the way! What a wonder and wisdom is there in our Creator God in making the seasons. Truly, Ecclesiastes is speaking about seasons in life, however, God has demarcated those with natural seasons: winter, spring, summer and fall. These seasons divide the years that make up our lives. Now, we may gripe and complain—too much snow, it’s too hot—however, truth be told, we’d complain if we lived anywhere else than the northern hemisphere with its seasons. Every season is unique. We anticipate a season coming, dwell within its presence and then long for its end. It is impossible to tire of the wonder that God in His wisdom has imparted to us. Let us praise God together as the season changes. 

A sermon preached at Grey Gables.

Reposted from the Canadian Baptist Historical Society. 

Continuing in our series on our church covenant (find earlier blogs here and our actual covenant here), we press into 1. 3.7:
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To walk circumspectly in the world; to be just in our dealings, faithful in our engagements, and exemplary in our deportment; to avoid all gossip, tattling, backbiting, and excessive anger; to maintain sobriety, and to be zealous in our efforts to advance the kingdom of our Saviour;

Let’s break these biblical callings down:

1.To walk circumspectly in the world;
Jesus calls us to be as “innocent as doves and as wise as serpents.” (Mt 10:6). He wants us to have street smarts when it comes to the world (anti-God values and ways). To be circumspect is to ‘look around’ or be aware.

2.to be just in our dealings, faithful in our engagements,
When we deal with people, in the church or in the world, we ought to be just or fair like God. We should be a people who keep our word also in the engagements (appointments) we make (i.e. not backtracking like so many do today. Think before you give your word and, once given, keep it). Nothing shines forth the truthfulness and faithfulness of God like truthful and faithful Christians! We should enact the positive side of do not commit adultery, do not steal, do not lie, etc.

3.and exemplary in our deportment [dress];
While it is true that God judges the heart, this does not mean He is unconcerned about our outward appearance, as they reflect our heart. Paul speaks of dress in 1 Ti 1:9. While anyone should be welcomed as they are coming to worship; Christians, in worship and life, should dress in an exemplary way (a way that is an example to others). We should seek to be modest (both physically and economically), and yet wear clothes that show quality and care. We should take pride in our presentation. When we come to worship, we should bring our best to God, inside and out. This is well pleasing and a witness to others. In our super-relaxed day and age, we need to remember that deportment matters.

4.to avoid all gossip, tattling, backbiting,
Speech sins are grave sins according to the New Testament (i.e. those who persist in them will show themselves not to be among the redeemed, 1 Cor 6:9–10). Gossip is unconstrained speech about someone, usually untrue. Tattling is telling confidential information about someone, or speaking about someone without having approach them directly (c.f. Mt 18). Backbiting is harshly speaking back. All of these sins go against what God has positively taught how the believer should speak. They are of the flesh and not of the Spirit and are to be fought against.

5.and excessive anger;
We are emotional beings and anger is one of those emotions. While Jesus warns against anger (Mt 5:21–22), He also instructs us to “be angry and do not sin.” (Eph 4:26). It is possible to have a righteous anger over something unjust. However, even in our anger we must exercise self-control. Otherwise, fires can be set ablaze not unlike those of the tongue (Ja 3).

6.to maintain sobriety,
To be sober means to be able to think clearly. Historically it related to drink (and today would include drugs). The Bible speaks strongly against drunkenness (cf. Gal 5:19–21). While not prohibiting alcohol, the warning, along with idolatrous addictions and social problems caused by drink, have led Baptists to traditionally be ‘tee-totalers’[1]—for good reason. Any decision not to voluntarily abstain from drink must be met with a conscious effort to drink above reproach. However, it is best (and cheapest!) to avoid the temptation all together.

7.and to be zealous in our efforts to advance the kingdom of our Saviour;
While this list has included positives and negatives, here is one positive, which if followed, would rule out the negatives. Are we zealously being devoted to all of the physical and spiritual means to advance the kingdom, locally and globally. This could involve personal evangelism, supporting the worship of God, giving, praying, serving, caring, engaging in missions, etc. Let us be devoted to these good things like the early Church (Acts 2:42; Mt 6:33), for where our treasure is, there our heart will be also (Mt 6:21).


[1] Meaning total temperance or Totally no drink.